Question: What does humility above reason mean?

Answer: It is about the fact that when the Creator is revealed, a person feels like they are in a good state.

During this period, one must understand that he received this state not by his own efforts; it is not his achievement. It is simply that now he is pleasing to the Creator, so He wishes to bring him closer and does it at His own expense.

And afterward, the Creator will give a person the opportunity to approach spirituality at one’s own expense.

What does this mean? You must reach a state where you feel filled with light and the closeness of the Creator on your own, through your own efforts, the moment you are given the feeling of darkness. This can be compared to a situation where a mother leaves a child, takes a step back, and now the little one must take a step forward to fall into his mother’s arms. This is how she teaches him to walk.

In the same way, a person must once again connect with the Creator and try to restore the previous state of unity with spirituality, like a child returning to his mother’s arms. But the person must do this by their own efforts, that is, to fill their emptied Kelim with their own reflected light.

Previously, the mother filled his Kelim; this was the filling from above. Now he must fill himself through the light of Hassadim and come to the same state of joy, unity, and closeness as when the upper filled his Kelim.

This state is called filling with the light of faith during darkness, so that a person does not feel a lack (Hisaron), so that faith fills his whole Kli, as it is said: “And the darkness will shine as light.”

Similar processes are present also before the Machsom, but the light in these states is not real. Even before the Machsom, you feel confidence and joy from the closeness and feeling of the divine presence.

And after entering the spiritual world, all sensations are measured by light; you go through true, real states. This is like the birth of a new life.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

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Question: What is the connection between a person’s advancement in spirituality and the length of the periods of darkness?

Answer: The periods of darkness (Achoraim) test us; they check how ready we are to make efforts in order to come to a good state in our sensations. But this does not mean that we disconnect from the work.

Let us say I was in a good state, I had an excellent mood, a good attitude toward the study, I felt some closeness to spirituality. Now I have run out of steam, I no longer feel my former enthusiasm, my mood has worsened, I again lose interest in spirituality.

If I stop studying now, go on a trip, go have fun in a bar, or simply go to sleep, I would not build new Kelim, I would not advance myself in spirituality. Of course, I will experience some sensations, and these Reshimot will be added to the general fund. In time, based on these Reshimot, a shift in the right direction will come.

But the most effective and powerful shift is achieved when we resist the state of darkness with all our might. We strive to return to the feeling of spirituality as much as possible.

From above, I was given the opportunity to return from the state of darkness to light by my own strength. I can attach myself to spirituality despite the fact that I am not being helped from above. My emptied Kli, which had previously been under the influence of the surrounding light, must be filled with my own impression of the importance of spirituality, and then I will feel myself as I felt before the state of darkness.

Previously, this feeling was given to me by the light that filled me. Now, I give myself this feeling of closeness of spirituality. However, for this, I need an environment, a teacher, books, and various actions that help me acquire the greatness of the Creator. That is, I must fill my empty Kli myself. And the ideal situation is when I succeed in doing this.

Then I instantly move to a new state. I succeeded, I did it, I rose one degree higher by myself. Now an even heavier feeling of darkness is added to me. That is, I took a step forward toward the mother, again fell into her tender arms, I rejoice, but suddenly the mother leaves me again. I have just embraced her, again united with her, and she takes a step back again. And this step back is now much greater than the previous one.

If it were the same small step, I would not worry. But now the situation seems to have worsened. That is, each time you fall even lower, the states of descent are heavier. A person thinks that they have become worse, have moved even further from the Creator. This is a sign of advancement. Because they will now be able to step forward even further by themself. This is the process.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

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Question: The Creator suffers from the fact that He cannot bestow to the creation. But for what reason would the creation develop a need to bestow to the Creator?

Answer: The need to bestow comes to the creation from above without any preparation on its part. Just as the light that filled the first stage gave it its nature, so too the surrounding light that descends upon the one who studies Kabbalah, who wants to connect with the root, gives him its qualities.

Even if for now he simply wants to connect with the root without even yet realizing what it is; however, he studies not for the sake of knowledge, but for the sake of filling the point in the heart. And then the surrounding light, by influencing him, brings him the enchantment of holiness, and brings him precisely an affinity for the quality of bestowal.

The surrounding light gives a person the desire to bestow. A person does not know how this happens. We are not capable of expressing how, within the desire to receive, a desire to bestow is born; just as from the first stage of direct light, the second stage is formed. We have no words to express this transformation.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

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Question: What does bestowal to the Creator consist of? After all, the Creator, in essence, does not need any bestowal from our side.

Answer: Let’s take the example of the guest and the host, which Baal HaSulam chose probably because it describes all the nuances of the relationship. On one hand, it seems that the host needs nothing from the guest, but on the other hand, why does He nevertheless make the guest aware of His existence?

He could receive pleasure from the guest without revealing Himself. Does a mother in our world have an intention to reveal herself to the child when she gives anything to him? No, such is simply the nature of her desire to receive. She enjoys even though the child gives nothing back.

Thus, from the perspective of the desire to receive, the host is not obliged to reveal Himself to the guest; the desire to receive already contains fulfillment from the act of giving. Therefore, the desire to reveal Himself to the guest stems from the desire to bestow; through the revelation of the Host, the guest can reach a higher degree than that of a receiver.

We see that Bina does not need any return from Malchut other than receiving MAN, according to which she passes MAD from Aba to Malchut, and nothing more. Why? ZAT of Bina is the desire to receive, therefore she does not need any response from Malchut, which simply receives without any restriction.

But when Bina reveals herself to Malchut, she does not reveal her essence, but her GAR, the desire to bestow that she received from Keter, and wishes to resemble it because Keter is the giver.

Here there is a kind of paradox. If the desire to receive works for the sake of bestowal, then it does not need any response for its own benefit. The desire of the mother (Ima) to receive is fulfilled; she is satisfied by taking from the father (Aba) and passing it on. Her AHP is full, and she enjoys it—just ask from below, and that is enough.

From this we see that even if the Creator had a desire to receive, He still would have no need whatsoever to reveal Himself to the created being, only to give and to enjoy bestowing. Only the necessity to bring the created being to His level obligates the Creator to reveal Himself, not out of a desire to receive, but from a true desire to bestow, in order to build Kelim within the created being, desires to attain His level.

Therefore, when the created being begins to feel the host, it also senses His status. The host is not simply giving to it, for one who gives actually wants to receive pleasure from it, which seems justified to us. But when the host is revealed as perfect, revealing to the created being its own imperfection in comparison, then the created being truly acquires a deficiency (Hisaron).

Now we see that receiving pleasure from the host within the desire to receive is necessary only to maintain the connection, while everything else is based solely on the unfulfilled desire (Hisaron) of the created being to be like the host. Therefore, each time we deepen in the work, in its importance, in any relationship with the Creator, we must relate to Him not as the giver (“Go to the Master who made me”), but as a model for my Hisaron, as the one I must become like.

I must strive for the same qualities, the same properties, the same aspirations that He has. And this is called the “first nine Sefirot” (Tet Rishonot). The rest of the relationship is then built on the interaction between the receiver and the giver, between the Creator and the created being.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

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